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REV, I. E; IWINELL'S SEftMON 



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SPIRI T U A L I S M . 



BY 



,) . II. W. TOOHKY. 



•• The doctrine of the Ministry of Angels, so much esteemed by the primiti' <■ 
church, as well as by the most eminent and pious christians yf .all ages, has bow 
become one of those which, without any tcell-fuitnded argument, i- to be reasoned 
away. * * * - * * 

The time is not far hence when we shall know even us we are known ; in the 
mean time the eery attempt to Speculate on (/use things elemtea and purifies fit? 
mind."— [Notes to Dr. George Townsend's Historical and Chronological Ar- 
rangement of the New Testament. 




B S T N : 

PUBLISHED BY BEL A MARSH 

1*3 FllAXKUX STltEET. 

18 5 7. 



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REVIEW 

OF 

REV. I. E. DWINELL'S SERMON 

AGAINST 

SPIRITUALISM. 

BY 
/ 

J. H. W. TOOHEY. 




" The doctrine of the Ministry of Angels , so much esteemed by the primitive 
church, as well as by the most eminent and pious christians of all ages, has now 
become one of those which, without any well-founded argument, is to be reasoned 
away. ****** % 

The time is not far hence when we shall know even as we are known ; in the 
mean time the very attempt to Speculate on these things elevates and purifies the 
mind." — [Notes to Dr. George Townsend's Historical and Chronological Ar- 
rangement of the New Testament. 






P U. S, A, 



BOSTON: 




PUBLISHED BY BELA MARSH, 

15 FRANKLIM STKEET. 



1857. 






Entered according to Act of Congress, in the year 1857, by 

J. H. "W. TOOHEY, 

In the Clerk's Oliice of the District Court for the District of Massachusetts; 



OBSERVER PRESS SALEM. 



INTRODUCTORY 



This Review is given to the public, believing it will suggest thoughts} 
awaken inquiry, and bring conviction to the candid mind, — seeking to know the 
truth of Spiritualism and the reliability of Angel Ministration. 

Also, it is offered as a slight contribution to the Catholicism of the New 
Church, — whose members see God in History, as well as in Nature and the 
Bible, — its object being Constructive and Conciliatory rather than critical and 
denunciatory. 

Besides, it is hoped, the facts, arguments and suggestions it contains, will 
refresh the memory, correct the judgment, and subdue the asperity of the 
church-man and theologian, — since we are exhorted by the Apostles, to add to 
our faith — Knoioledge, and to " let our moderation be known unto all men ;" tho 
forgetting of which often leads men and women to " bear false witness against 
their neighbor." 

And lastly, the writer hopes it will be a benefit and a blessing to his own 
soul ; for, as he is growing spiritually strong in bearing testimony to a vital'—'' 
though at present an ^popular truth ; he will be the more willing because the 
more able to acknowledge his error and thank his critics, should any of them 
convince him, that his facts are fancies, his philosophy fanciful — or that in any 
way he has made a bad or an improper use of his authorities. 

If however, the Churchman and the theologically educated shall find them- 
selves critisized, they should blame themselves and the unwise zeal, that causes 
them to mislead public sympathy, ignore human testimony, and tacedly to con- 
demn all rational efforts, made to explain phenomena, conceded to be reliable — 
and believed by millions of minds, to be providential in origin and spiritual in its 
agents and modes of manifestation. 

But whether they learn this important truth or no ; the Age, thanks ! to the 
providences of God, and to the ministry of angels has learned, that theological 
assumption is not argument, that pride of consistency is no proof of possessed 
truth — much less of right doing and thinking ; — and that an ignoration of the 
Providencies of daily life, is virtually and in fad— practical atheism. Wisdom is 
thus approved by her children, their soul's being educated for nobler ends and 
finer issues. 

J. H. W. T. 



REVIEW OF MR. DWINELL'S SERMON.* 



" On the morrow, as they went on their journey and drew nigh unto the city, 
Peter went up upon the house-top to pray, about the sixth hour : And he 
became very hungry and would have eaten ; but while they made ready, he fell 
into a trance : And saw heaven opened and a certain vessel descending unto 
him, as it had been a great sheet, knit at the four corners and let down to the 
earth : Wherein were all manner of four footed beasts of the earth, and wild 
beasts and creeping things and fowls of the air. And there came a voice to 
him, saying Rise, Peter : kill and eat. But Peter said, not so Lord : for I have 
never eaten any thing that is common or unclean. And the voice spake unto 
him again the second time, what God hath cleansed that call not thou common. 
This was done thrice : and the vessel was received up again into heaven." — Acts 
x. 9-16. 

******* "To the law and to the testimony: If they speak not 
according to this word, it is because there is no light in them. — Isaiah viii. 20. 



The occasion that brings ns together, though critical in 
purpose, let us hope and pray may be educational in its effect 
and tendency, — such being the natural result of all wisely 
directed efforts. Especially should this be true in all matters 
relating to religion ; because the devotional and emotional ex- 
periences of the Soul, both sweeten life and cement society — 
when properly educated and wisely directed ; and therefore 
should not be antagonized. Our religious nature, however, is 
two sided and moves between the extremes of theory and prac- 



* The Sermon and Revieio were delivered before large and attentive audien- 
ces in Salem — the former, in Mr. Dwinell's Church, June 21 — the latter, in the 
Lyceum Hall, July 5, 1857. 



tice* — the former expressing itself theologically— the latter 
devotionally. 

On the present occasion, we have to do with neither partic- 
ularly — but rather with a theologian — who assumes to be the 
champion par excellence of both. 

Theology however, it should be borne in mind, presumes to 
be the Science of God's government — as found in and explained 
by Nature and Revelation ; the intellect and the religious 
affections blending in this expression of the Soul's culture. 

To understand the theologic aspects of life therefore, much 
attention must be given to the age and nation in which they 
were developed; especially is it necessary to understand the 
social relations and general culture of the people — as these 
give coloring to — if indeed they do not create the phases of 
faith which characterize society. The position which we occupy, 
living in a christian land and under the christian idea, illustrates 
this ; which for clearness may be thus stated. 

1st, God as a divine. Central and Creative Essence : 

2d, and consequently a sustaining Power to a harmonic and 
universal government. 

To harmonize these, — God in Essence with God in Charac- 
ter ; God in activity and manifestation with God in repose and 
Personal Consciousness; is the ioundation of all theology; 
physical, metaphysical, moral and biblical -, a work ever going 
on but never Completed. We say never completed, because 
the harmony of Attributes, which blend in the Divine Person- 
ality, are not always apparent in deific action, nor does the 
perfectness belonging to the Divine Character, flow into the 
agents and manifestations of Nature at once — all things being 
graduated under perfecting, but progressing laws. 

The charge of imperfection therefore, is superficial and 
springs from man's limited ability to. observe, comprehend and 
methodize the operations of nature^ rather than from any defect 
in the Divine economy and government. Still the theologian 



* " If to do were as easy as to know what were good to do, Chapels had been 
Churches, and poor men's cottages princes palaces. It is a good divine that fol- 
ows his own instructions. — Shakespeare's Portia'' 



prides himself on the perfectness and all sufficiency of Ms the- 
ory, and by defect of his position^ becomes critical and exacting. 
" The theologian therefore," as Gibbon says, " may indulge 
in the pleasing task of describing religion as she descended from 
heaven arrayed in her native purity — but a more melancholy 
duty is imposed on the historian. He must discover the in- 
evitable mixture of error and corruption, "which she contracted 
in a long residence upon earth, among a weak and degenerate 
race of men." 

And what is true of the professed historian, is true of every 
man, wishing to rise to the dignity of a historic reasoner ; for 
without this insight into the wisdom of the past, it is impossible 
for the mind to trace the developments of God in history, or 
even proximately to harmonize God in Nature and practical 
life, with God in the affections and moral sense of man. 

There seems to be a necessity therefore for such symbol 
teaching as Peter received in the sheet from heaven — or as the 
spiritualist would say, from the spirit world ; that the mind 
may have clear and comprehensive views, as to the nature of 
law and the value of testimony. 

For when we interrogate the " Law and the testimony" — as 
to the sufficiency of theology and the competency of the mere 
theologian, to pass judgment on any " neio thing under the 
sun ;" the many and conflicting ideas, which the Polemical 
theorist has urged again and again, against inovations of all 
kinds — Social— Moral and Intellectual, convince us that any 
such assumption of superiority, is at once fool hardy and absurd. 

The defect thus implied, is not to discredit Theology, no 
more than Science so-called ; but to premise the conviction,, 
pretty generally entertained by clear and candid thinkers, — 
that man — by virtue of his education, local surroundings and 
brief earth life, is apt to be partial and one-sided in his loves, 
rather than Catholic and all sided in his sympathies. 

We premise this comprehensive conviction, for it should be 
borne in mind, as it will simplify the labor of the intellectual- 
ist by shortening controvercies, while preaching humility to all 
and demanding Charity for all — since all are imperfect and 
" have come short of the glory of God." 



8 

None therefore can claim exemption from this limitational 
side of life ; for it pertains to the theologian and the churchman, 
as well as the worldling and the sinner ; and may be seen in 
the "■ Battle of the Churches,* the " Conflict of Ages,f" and 
the many alterations, theologians and conservatives have at- 
tempted to make in the dogmatic assumptions of their brothers ; 
who, in former times objected to the birth and denounced the 
growth and development of every new idea, whether philosophical, 
theological, scientific, commercial, agricultural or mechanical. 
Indeed it may be said to be a condition of progress, that the 
mind that becomes pregnant with thought and loves the truth, 
must suffer labor-pains, before these children of the brain are 
brought into life and nursed into vigorous activity. 

In calling your attention therefore to Spiritualism or to any 
of the groped figures or phases of faith, that may spring from 
its present developement, the thoughtful mind, will observe the 
historic back ground, as well as the coloring ; since both are 
necessary parts of the picture. 

The advent of Spiritualism in the nineteenth century, be it 
remembered, was not expected ; although the religious mind 
had been severely taxed, and the theological world had been 
tempest tossed by many mental extravagances. Its develop- 
ment was as unexpected as its birth — and the modes, methods 
and manifestation of its agents, were as uncommon as 
unexpected. This indeed is one — if not its chief singularity ; 
for, while the world was growing in wealth, and fashion was 
fast running to extravagance ; while society was becoming 
cronic in its covetuousness and prodigal in its appetites and 
passions ; while representative wealth of all kinds were 
accumulating in the marts of commerce and general traffic — 
and the watchword was, " let us have a good time" for " we 
know not what a day may bring forth" — lo ! there comes this 
zmexpected, and to many, this w/zdesired developement of the 
age. For a time, the singularity of the phenomena and the 
novelty of its revelations, gave it both publicity and attractive- 



* See Rev. James Martineau's Miscellanies. f By & ev - Edward Beecher. 



ness — and men and women petted and toyed with its wonders — 
because they were uncommon and singular. But soon as its 
character began to develope, and spirits insisted on being 
recognized as the agents for and the intelligent controlers of 
the manifestations ; then commenced a war of loords — in 
which denunciations, blinded judgment, misled reflection, 
sharpened dislikes and strengthened antagonisms. Dispite this 
however — Spiritualism has passed through the first stages of 
youth and is now looking forward, through the golden hopes 
of humanities future to a developed and harmonized manhood. 
Nevertheless at this late hour — now and again, a mind wakes 
out of its social and theological stupor, to renew the conflict 
and re-enact the follies of its predecessors. 

And after others of more note, the Rev. I. E. Dwinell, of 
this city, has seen fit to call attention to — and offer his opinion 
upon Spiritualism ; which we are constrained to say, is neither 
true to facts, consistent with philosophy, nor authorized by 
history. And that this may be made evident to the reader, the 
Rev. gentlemen's views and opinions will be examined as bibli- 
cal, theological, historical, scientific and personal assumptions", 

1st, Biblical assumptions : In commencing his sermon, the 
Rev. gentleman concedes the facts and phenomena of Spiritual- 
ism, because attested by conclusive and irresistable evidence ; 
his controversy therefore is with the Conclusions of Spiritual- 
ists, it being his duty to prove all things. 

Notwithstanding this desire to prove all things, the gentle- 
man most decidedly ^-approves of going into the Spiritualis- 
tic Circle, to investigate the methods, by which inanimate 
objects are made the mediums of intelligence and power — not 
known to or recognized by the circle. With this method of 
investigation he has no sympathy, because an easier and 
shorter one is suggested by theology ; which suggestion 
assumes to be authoritative and final, because Spiritualism 
presumes to "come within the arena of Revelation. ' ; He 
therefore proposes to test Spiritualism by " certain knowledge 
about religious matters" which he and his friends are in posses- 
sion of; and as it conforms to — or falls off from this standard, 
so is it to be received or rejected. 



10 

This "certain"' knowledge a Christian community is supposed 
to possess, and therefore is not called on, to enter into an 
investigation of the Subject — from the phenominal and intel- 
lectual stand points. — It is true, the gentleman thinks this 
assumption of positive knowledge, is not free from objections, 
in sight of the ignorant and bigoted opposition ; which church 
men and ecclesiastical theorists in all ages, has found it neces- 
sary to make on philosophy and science ; still he consoles 
himself and his friends with the assurance that "science never 
enters into special and severe conflict with Revelation — Spirit- 
ualism does." Indeed, he considers the conflict radical and 
thorough between Spiritualism and the Bible — God being on 
the side of the Bible. The gentleman being thus satisfied with 
himself and his position, asks " shall we become suddenly sus- 
picious of the bible, because some wondering prophet sees fit 
to criticise its teachings'?" 

No ! no more than the Rev. gentleman could investigate as 
spiritualists would have him, " without becoming infidel to the 
very spirit of his moral nature." To investigate for scientific 
purposes, it is true, is both right and proper: but u to associate 
the phenomena of spiritualism with religion, cannot be done 
without moral obliquity and danger." Indeed, it is this very 
religious element, that gives to Spiritualism its charm and 
popularity, without w T hich, its attractions would sink to the 
common level of science." 

After this very general introduction, the Rev. gentleman 
comes to the charge direct — although somewhat in doubt as to 
the fundamental teachings of spiritualism. Still, after due 
consideration, he thinks he is safe in saying— " First, Spirit- 
ualism is inconsistent with Revelation.''' 

This he thinks is so plain, that he who runs may read ; for 
the first work of Spiritualism, has been to strike down the op- 
posing theology, to make room for itself. 

At this point the Rev. gentleman is lost in amazement and 
consternation on beholding the general wreck likely to be made 
of theology — and naturally enough he informs us, that the 
spiritualists, having put the Bible away, introduce a new reve- 



1 



11 

lation — in which there is no "fall," — no "original sin" — no 
"eternal punishment" — no "depravity" — no "regeneration," 
but progress : and per consequence the Mediator is not needed ; 
the hoi j ghost disappears ; and the trinity is disposed off !" — 
Spiritualism that thus asks us to dispose of the bible, cannot 
be true." 

Having given a substantial outline of Mr. Dwinell's assump- 
tions and presumptions, assertions and conceits on this point, it 
remains to be shown how destitute of truth and philosophy 
they are. 

1st. Spiritualists do not reject the Bible, but on the contra- 
ry, they learn to love it, because they are daily learning to un- 
derstand it. They are, wdien fully conscious of what is implied 
in the ministry of angels, converted from a mere compliance 
with the forms, and lifted above a negative acceptance of the 
truths of Christianity — for they have added to their " faith — 
knowledge.''' 1 This they get, by communing with their spirit 
friends, who delight to bring them into thoughtful and affec- 
tionate rapport, with the true, the beautiful and the good, in 
this and other planets ; — and thus by awakening catholic and 
generous sympathis, make them partakers of that " bread,* 
which if man eat of he shall never dieP Thus they are made 
heirs of. all time, and joint heirs with Christ. 

2d. Much of this spiritual growth, however, springs from 
their earth-life and religious experiences, f as well as from in- 
tercourse with their angel friends — for not a few members of 
the spiritual family, have learned to know^ the preciousness of 

* " Then said they, Lord, ever-more give us this bread." John yi — 34. 

"j" In 1838, the Rev. R. "W". Emerson, in his address to the Senior Theological 
Class at Cambridge, said : — " It is my duty to say to yon, that the need was nev- 
er greater of a new revelation than now. From the views I have already expres- 
sed, you will infer the sad conviction which I have, I believe with numbers, of 
the universal decay and now almost death of faith in society. The Soul is not 
preached. The Church seems to totter to its fall — almost all life is extinct. I 
think no man can go with his thoughts about him into one of our Churches, 
without feeling, that what hold the public worship once had on men— is gone, or 
going. It has lost its grasp on the affections of the good and the fears of the bad. 
The prayers and even the dogmas of our Church are like the Zodiac of Denderah 
and the astronomical instruments of the Hindoos, — wholly isolated from any 
thing now extant in the life and business of the people," 



12 

their faith, by the sufferings they were subject to, in days when 
they had it not : such suffering is, and alway must be natural 
to men and women of emotional and devotional natures in a 
semi-skeptical and materialistic age. The pursuits of life — 
the selfishness of society, with its isolations, petty ambitions 
and sensualisms^ all speak to the sensative soul of wants, which 
are all the more real, because they are not known — or if 
known, not recognized in the business and social relations of 
men. Add to this the Pharezeeism of the Churches — with its 
mechanical ceremonialism, as evinced in the sleepy* devotions 
of their members ; and the reasons are all sufficient, why men 
and women of sense, "position" and culture, should ignore 
thelovical interpretations, for the consolations of a faith, that 
explains the Bible — proves immortal life, and brings them in- 
to living, loving and vital companionship with angels and men. 

3d, Spiritualism having supplied the one thing needful to 
tranquilize these minds, they are henceforth the friends of the 
bible, because their experiences authenticate its narratives, 
interpret its teachings, explain its wonders and illuminate its 
hitherto incomprehensible mysteries. 

And be it remembered that among its " cloud of witnesses" 
may be found men and women, whose anticedent culture, was a 
poor preparative for Spiritual growth ; they having been reared 
and educated amid skepticism and materialism ; not a few of 
whom had lived " without hope and God in the world." 

Conversions like these, being the fruits of spiritualism, it 
becomes self-evident, to the reflective mind that intercourse 
with Spirits, is neither inconsistent with nor antagonistic to 
Revelation :f and the argument becomes conclusive and final — 
when we know that most of the prominent and public advo- 

* By the following it will be seen, there is no exaggeration in the remark, and 
that the phenomenon is no novelty in the Churches : — " Last Sunday afternoon, 
Dr. Putnam, the pastor of Mount Pleasant Church, of Roxbury, laid aside his 
discourse on rinding so many of his congregation fast asleep, administered a 
plain and pointed rebuke to them for their habitual indulgence in the practice, 
and then went on with his sermon to as attentive a body of listeners as he ever 
preached to. — Boston Ledger, Julg 9. 

f Certainly, Christians invested Angels with a much higher and purer charac- 
ter, than had belonged to Grecian Spirits. Thereby the progressive growth of 
the ages concerning Divine Natures was expressed, and much was gained for the 
future. But all human souls have been children of the same Father, travelling 
towards the same home as ourselves ; and therefore we must needs have much 
in common. — [Mrs. Child's Progress of Religious Ideas. 



13 

cates of Spiritualism are both the friends and advocates of 
the Bible. 

To enforce this we need but mention the present labors and 
past positions of such men as the Rev. Adin Ballou; Judge 
Edmonds ; Gov. Tallmadge ; Rev. Wm. Fiskbough ; Rev. T. 
L. Harris ; Rev. J. B. Ferguson ; S B. Brittan; Joel Tiffany;* 
and many others on this side of the Atlantic, — to make no 
mention of eminent and honored names on the Continent and in 
England. 

To leave assertion however and come to facts ■, we make the 
following extract from Adin Ballou, f he says: 

"Our All-wise and benignant Father in Heaven has left no 
essential truth or righteousness dependent on the mere preten- 
sion or un corroborated testimony either of departed or vude- 
parted spirits. He has addressed his revealments of essential 
truth and duty to the moral reason of mankind, and authenti- 
cated them by every necessary attestation. Any attempt, 
therefore, to build up a religion or moral philosophy radically 
different from the genuine Christian Testament, on what is 
being disclosed to the world through dreamers, somnambulists, 
impressibles. clairvoyants, spirit-media, spirit-rappings, etc., is 
absurd, and must prove mischievous rather than beneficial to 
the human race. But fundamental truths and duties may be 
re-affirmed, clarified from error, demonstrated anew, and 
powerfully commended to the embrace of mankind by fresh 
spiritual communications. I am of opinion that this is really 
the case ; and the conversion of many long confirmed atheists 
and deistical rejectors of the Christian revelation confirms me." 

Gov. N. P. Tallmadge, in his Introduction to the "Healing 
of the Nations," bears a still more positive testimony. He says : 

" The believers in ' Spiritual Manifestations' have been de- 
nounced as denying the truths of the Bible, and the manifesta- 



* It should be borne in mind however, that few, if any of these gentlemen 
accept the Bible, as a final and perfect revelation ; on the contrary, they are 
looking for additional light and knowledge from the Spirit world ; believing that 
many of the present generation, are prepared to receive the " many things" — 
which Jesus did not say to his disciples. See John xvi. — 12 — 15. 

f Modern Spirit Manifestation. 1st Ch. 



14 

tions themselves have been cited as confirmation of the truth of 
those denunciations. All this has been done against the pro- 
testations of the most distinguished advocates of 'Spiritualism', 
and against their earnest assertions, that the manifestations 
prove the Bible, and that the Bible proves the manifestations. 
These protestations have been made after a patient and thor- 
ough investigation of the whole subject, whilst the denunciations 
have been uttered without investigation, and consequently 
without knowledge." 

And the following, though not exactly after the trinitari an 
style, expresses the reverend estimate, most generally enter- 
tained by Spiritualists of the character of Jesus Christ. 

" Jesus of Nazareth, whose humble life and death were more 
glorious to humanity than the conquests of a thousand heroes, 
was pre-eminent over all in devotion to his idea of the celestial 
life. Amid the noise of passion, and the jarring discords of 
the world, his soul was at peace. A Spirit quickened by 
Divine fire ; love that consumes the deepest resentment and 
forgiveness which co-existed with all human wrong, were con- 
spicuous in the life of Jesus. When the world was faithless 
and disobedient, he stood alone — sublimely great — in his solemn 
trust and his immortal fidelity. That halcyon peace of the 
soul ; that deathless love of humanity, and Godlike forgiveness 
of offenders, were incarnate in the revelations of Jesus.^ The 
Divine law, as disclosed by the great Spiritual Teacher — was 
the law of Love."^ 

Again: " The Church of the Future must be built on the 
same foundation as the Church of the Past. ' Other founda- 
tion can no man lay,' but it is certain that we require a 
new and in many respects, a different superstructure. — 
We must have a church whose articles of faith shall be the 
moral precepts of Jesus — whose sacred books shall comprehend 
and unfold the discovered principles and the concentrated 
wisdom of all ages — whose ministers shall be employed to 
illustrate the philosophy of the Material and Spiritual Uni- 
verses, and to instruct the people in the true science of life."f 

To these other testimonies might be added, but it is unneces- 
sary, as the assumption of antagonism to the bible, has 



*, f, S. B. Brittan's Review of Dr. Butler. 



15 

nothing but Sectarian alarm and apprehension to sustain it. 

Still there are individual Spiritualists, who hold differing 
and conflicting views of the bible, its origin and authority ; 
and the largest liberty is awarded to their difference of opinion; 
nevertheless, it should be borne in mind that this diversity is 
not the result of spirit-intercourse, nor did it spring into being 
with the advent of the angels ; for in most cases, where a 
disbelief of the bible's genuineness and inspiration existed, the 
conviction was anticedent to — and well established before the 
parties became converts to Spiritualism. 

But even here— when disbelief was positive,! tne tendency 
and effect of Spirit-intercourse, has been to soften dislike and 
criticism. 

When however the mind has become unsettled in its old 
faith by a new love, the mission and genius of Spiritualism, 
has evinced its constructive and harmonizing tendency, by con- 
firming hundreds in a reverential but rational appreciation of 
the bible, as ample atonemens for the ones who may have gone 
astray. This is indeed its charm and the cause of its popular- 
ity — without which it would be less than a " sounding brass or 
a tinkling cymbal." This statement is strong, but true ; as 
the thou.li tful student of the bible will learn, when he comes 
to compare the facts of Scripture with the modern manifes- 
tations; tor truth must harmonize with truth, as the Divine 
activities of God round off the angles of the Ages. The New 
Testament in an especial manner confirms this statement ; for 
the biography of Jesus commences with a geneology of Patri- 
archs, Law-givers, Heros, Saints and Sages — extending through 



fEven Dr. Hare, after criticizing the bible at length, makes the following 
*' explanation respecting Jesus Christ." 

"My spirit sister alleges that Christ never uttered the language recorded as 
Ms, and upon which I have commented. This being admitted, I wish that 
nothing which I have said, may be considered as bearing personally on a Being, 
who is so much the object of devotion with many of my dearest connections, 
relations and friends." 

See Spiritualism Scientifically Demonstrated— ^p 425. 



16 

forty-two generations toward time's dawn, nearly all of whom 
have been ministered unto by angels.* 

Turning to the Testament, as its own advocate and best 
expositor, we learn from the biographers of Jesus, that the Angel 
of the Lord appeared to Joseph in a dream, and gave him 
Instruction, which his family and social relations made neces- 
sary and important. Extraordinary phenomena attended the 
birth of Jesus ; and the wise men of the East seeing his star, 
came to Bethlehem of Judea to worship him. So general was 
spirit intercourse at the time, that even the " wise men are" 
warned of God in a dream, and made to depart from the country 
by "an another way ;" that Herod might fail in his intentions. 
Nor was this sufficient ; for the angel of the Lord appeareth to 
Joseph in another dream, and said, "Arise, and take the 
young child and his mother and flee into Egypt, and be thou 
there until 1 bring thee word." Herod being dead — the angel 
appears again in dream to Joseph, saying " Arise, and take 
the young child and his mother, and go into the land of Israel." 
Thus the birth of Jesus is foretold, his life saved and his 
parents directed by angels ; and when in the course of time, he 
came from Galilee to Jordan to be baptized of John — spiritual 
phenomena accompanies him ; for we read 

" And straightway coming up out of the water, he saw the 
heavens opened, and the Spirit, like a dove, descending upon 
him. And there came a voice from heaven, saying, Thou art 
my beloved Son, in whom I am well pleased. And imme- 
diately the Spirit driveth him into the wilderness."! 

Jesus while in the wilderness, learned much of himself and 
the spirit world ; his intuitions suggesting and his life expe- 
riencies demonstrating the power of purity and fidelity over 
the weakness of temptation and sin. His triumph therefore is 



* " The most usual form in which good angels appear, both in the Old Testa- 
ment and New, is the human form. It was in that shape they showed themselves 
to Abraham, Lot, Jacob, Moses, Joshua, Monoah the father of Samson, to David, 
Tobit and the Prophets. The one that appeared to Joshua on the plain of 
Jericho, appeared apparently in the guise of a warrior, since Joshua asked him 
" Art thou for us or for our adversaries." — Calm el' s Phantom World, p. 10, 1 vol. 

f Mark i— 10— 12 & Matt, iii 16—17. 



17 

the most natural, for we read that, he (the tempter) brought 
him to Jerusalem, and set him on a pinnacle of the temple, 
and said unto him, If thou be the Son of God, cast thyself 
down from hence ; for it is written, He shall give his angels 
charge over thee, to keep thee ; And in their hands they shall 
bear thee up, lest at a»y time thou dash thy foot against a 
stone. And Jesus answering, said unto him, It is said, Thou 
shalt not tempt the Lord thy God.* . And Matthew tells us, 
that when the devil leaveth him. " behold angels came and 
ministered unto him." 

Jesus being thus strengthened, purified and educated for the 
ministry, " began to preach and to say, Repent for the king- 
dom of heaven is at hand." He also selects his disciples and 
gives the great commission to the Apostles ; educating them in 
a brief, and practical way ; conferring on them powers, by 
virtue of which, they should overcome all evil and enmity, so 
that nothing should " by any means hurt" them. Neverthe- 
less, he says to them, " rejoice not that, spirits are subject 
unto you, but rather because your names are written in 
heaven." Thus, while Christ is educating the "seventyf 
disciples and preparing them for their future labors, his own 
soul is growing in purity and spiritual knowledge ; developing 
in such angelic harmony that we are not surprised on learning 
that the spirits of Moses and Elias come to commune with him, 
and therefore read nothing doubting : 

And after six days Jesus taketh with him Peter, and James, 
and John, and leadeth them up into an high mountain apart by 
themselves ; and he was transfigured before them. And his 
raiment became shining, exceeding white as snow ; so as no 
fuller on earth can white them And there appeared unto 
them Elias with Moses ; and they were talking with Jesus. 
And Peter answered and said to Jesus, Master, it is good for 
us to be here: and let us make three tabernacles ; one for thee, 
and one for Moses, and one for Elias For he wist not what 
to say ; for they were sore afraid. And there was a cloud that 
overshadowed them : and a voice came out of the cloud, saying, 
This is my beloved Son ; hear him. And suddenly, when they 
had looked round about, they saw no man any more, save 
Jesus only with themselves. £ 

Jesus being now baptised of the water and of the spirit, his 
soul having been tempted, purified, strengthened, exalted and 

* Luke iv., 9, 12. f Luke x., 1—24. % Mark ix., 2—8. 

2 



18 

transfigured ; angels being his guides, teachers and companions • 
how could he be less harmonic and loving ? How could his 
faith, devotion, fidelity and obedience be other than they were 
knowing as he did the treasures of spiritual wisdom, the joys of 
deathless affection and the holy comtnunion of souls that 
awaited him in the spiritual mansions of his Father's Divine 
Kingdom 1 No— he cofild not be other nor less than he was ; 
for his soul had entered into divine communion with God, angels 
and men, — and his spirit had passed beyond the veil of earthly 
experiences ; thanks to the ministry of angels, as well as to the 
exalted dignity, delicacy and purity of his own nature. In 
sight of such an education, such exaltation and companionship, 
need we wonder fliat, " the blind received their sight, the lame 
walked, the lepers were cleansed, the deaf heard, the dead were 
raised up, and the poor had the gospel preached unto them V J 
Need we wonder that he is clairvoyant, clairaudient, and semi- 
omniscent ; when we think of the spiritual and divine agents 
he had attending and ministering unto him, morning, noon and 
night — agents that give such consolations and encouragements, 
as come from loving, truth living, God and man revering an- 
gels 1 Nay ! the only wonder is, that Sadducism could live — 
and materialism be popular in an age and nation, in which 
Jesus was teacher — the angels ministers, and Moses and the 
prophets, law givers. 

Had Mr. Dwinell, however, been present, to suggest the 
power of the " odylic force," and explain mesmeric relations, 
no one knows but it might have saved the Jews from the great 
sin, committed against the holy ghost, and have induced them 
to accept of immortal life, as a great possibility. As it was, 
they simply saw devilism* in his manifestations and wicked- 
ness in his daily life — for they reasoned as partisans — as Mr. 
Dwinell does, and for a like purpose. The difference is in the 
age, not in the men ; for the devil, or scape goat of the nine- 
teenth century, is odylic, mesmeric, sympathetic, clairvoyant ; 
any thing rather than a spiritual and personal agent. All this 



* " They said, — this fellow doth not cast out devils, but by Beelzebub, the 
prince of the devils." Matt, xn., 24. 



19 

is most natural, for the ages are alike materialistic in culture, 
external and superficial in purpose ; the plans and principles of 
Jesus. being as incomprehensible to the churchman of the nine- 
teenth, as they were to the disciples of the first century. And 
they were so far insensible to the power of God and to the 
truth, as taught by Jesus — that when told of his resurrection, the 
stupendous fact was received by them as an idle tale. His re- 
appearance was therefore necessary, that their conversion to im- 
mortalism and spirit ministration might be perfect ; and this he 
did. He came to them in his spiritual body — ivalked, talked, 
and break bread with them ; and finally submitted to a personal 
examination by Thomas, that no doubt could remain as to the 
great fact of spirit existence. The life of Jesus is thus rounded 
by spirit ministrations and sublimed by spiritual experiences, 
as wonderful in kind, as they were necessary, useful and beau- 
tiful in purpose and manifestation. 

Should the theologically educated insist, that all this is pe- 
culiar to Jesus, we need but remind him, that the lives of the 
Apostles are also characterized by preternatural developments. 
That the churches recognized and practised spirit intercourse ; 
and were therefore advised to u try the. spirits', — as their ex- 
periences had taught them, not to believe every intelligence — 
whither in or out of the body. If it is further insisted that 
this was but a continuation of the new dispensation, and the 
result of the " Holy Spirit/*' transfered by Jesus to his disci- 
ples ; such an one should know, that Philip, who first preached 
Christ unto the people of Samaria, had not received the Holy 
Spirit — and yet he performed "miracles," to the "great joy 
(of those) in the city.'-* If it is assumed that these spirits 
were not of human origin, but a distinct order, created by God 
for providential and ministering purposes ; the experiences of 
John, the revelator, corrects the judgment ; for he informs us : 
" I, John, saw these things and heard them ; and when I had 
heard and seen, I fell down to worship before the feet of the 
angel, which showed me these things. Then said he unto me, 
* See thou do it not, for I am thy fellow-servant and of thy 

* Acts viii, 1—19. 



20 

brethren, the prophets, and of them that keep the sayings of 
this book :— worship God.' '"* The testimony of Jesus is also 
to the same effect, when he says: " In the resurrection, they 
neither marry, or are given in marriage ; nor do they die any 
more ; they are equal unto the angels, and are the children of 
God, being the children of the resurrection ."f 

With these references we finish our survey of the New Tes- 
tament, to draw two conclusions : first, that no cultured spirit- 
ualist could either antagonize or ignore the Bible, with such 
evidences of spirit intercourse and angel ministration in mind ; 
and second, that as like causes produce like effects, human na- 
ture being the same, spiritualism could not be separated from 
religion if it would; and it would not if it could, for what. God 
hath joined together, none can sunder. Mr. Dwinell's assump- 
tion, therefore, is innocent of any significance — save where and 
when it meets with the " proud flesh" of sectarianism ; and 
would not have occupied our attention so long, did we not know 
:: the Bible" has been the rallying cry in all dogmatic and 
sectarian squabbles, and the cause of much sensitive and un- 
necessary feeling to those who loved the truth more than their 
creeds. 

II. Theological Assumptions. Under this head, in all 
probability, comes the offending of the spirits ; for they do not 
bear testimony in favor of 'orthodoxy,' nor do they compli- 
ment the manners, or customs of those worshipping in such 
belief. Who are right — the spirits or the churchmen ? With- 
out deciding for either at present, let us seek for the orthodoxf 
or the true faith — for we are now prepared to attach all proper 
importance to Mr. Dwinell's assumption of " certain" positive 
knowledge on religious matters, by which he proposes to test 
Spiritualism. And what does this knowledge consist of? Its 



* Rev. xxii, 8, 9. f Luke xx, 35, 36. 

+ "With such an amount of Scripture testimony, the reader will not be surpris- 
ed on learning, that many believing in and enjoying the consolations of spirit 
intercourse, delight to honor Jesus and themselves, by calling their faith — Chris- 
tian Spiritualism. Whether the assumption of "Christian" is wise, in sight of 
already existing feuds, is a question, on which there is an honest difference of 
opinion among spiritualists and other religionists. 



21 

component parts it were somewhat difficult to define, so various 
and contradictory have been the conclusions of theology ; nay — 
very difficult ; for the first step has hardly been taken in set- 
tling what is and is not orthodox ; and consequently no one 
knows where orthodoxy ends,* or when heterodoxy commences. 
There is much truth, therefore, as well as humor in the re- 
mark, made by Bishop Warburton to Lord Sandwich in debate, 
when he said, "Orthodoxy, my lords. \§my doxy ; heterodoxy is 
another mail's doxy." Still the theologian and the churchman 
insist that they have the truth, understand the bible, and are 
therefore reliable in their conclusions. Mr. Dwinell makes 
substantially the same assertion, he having "certain knowl- < 
edge;" but on explanation, his knowledge becomes a belief m 
"originalf sin," consequent "depravity," the need of an 
" atonement" therefor, that punishment and misery after death 
and through eternity may be prevented, with other theological 
items of a kindred character. These are the cardinal points of 
his Christianity, and are therefore, fundamental to a belief in 
the bible — in his estimation. These views he has an undoubted 
right to hold and enjoy, if he can accept them as true and find 
pleasure in believing ; but to make his notions the ones alto- 
gether lovely, and the chiefest among thousands — is indulging 
pet fancies at the expense of his better sense and better nature. 
It is therefore an extravagance, and proves and does too much ; 
for the same turn of the page and sweep of the hand that sends 
the Spiritualists to perdition, condemns and excommunicates 
large and respectable bodies of men and women, who worship 
the same God, and accept the same bible as their rule of faith 
and practice — even as Mr. Dwinell does. He therefore denies 



* There is no orthodoxy left. A Baptist magazine, the Christian Review, is 
arguing against the flood, or at least, that it was not universal, only a partial del- 
uge. The limited size of the ark, certain vegetable and geological facts and 
other arguments are adduced in support of the theory. — Providence Journal. 

•f It seems these phases of faith are fast passing away, or becoming deep and 
esoteric dogmas to their advocates, for one of them said to a friend, who was crit- 
icising the introduction of such theological lumber into an analytic sermon — the 
discourse was not written originally for the public, bvit for the members of the 
Society. "Which way does this left-handed apology look — towards orthodoxy — 
or heterodoxy ? 



22 

the Christian name to the Unitarians*, the Universalists, the 
Quakers, and other dissenters, though they profess the Chris- 
tian religion. This, it is true, is done by implication rather 
than by denial, and is insinuated after the most fashionable 
methods ; but it is none the less intolerant and oppressive though 
sanctioned by ecclesiastical approbation and social usage ; for 
the eternal verities of God condemns it. All history protests 
against it, and human suffrage has in theory, at least, pro- 
nounced it tyrannical. The churchman should know something 
of this ; for ever since the controvercial and stormy times of 
Pelagius, Celestinus and St. Augustine, denunciation has fol- 
lowed excommunication — both culminating in sectarian antago- 
nism and party feud.f Our own experience has taught us 
something of this matter — but the trials and progress of the 
Bace, pronouncing a more determined and equitable judgment, 
says, intolerance is a folly, and all assumption of superiority 
because of mere belief, a shame ! ! That we may, however, 
have clearer conceptions and more soul sustaining convictions 
of the icorthlessness of mere popularity, either for religions, 
nations or men, we will seek, in the position of primitive 
Christianity, to parallel the abuse, misrepresentation, and de- 
nunciation which is now so fashionable w T ith most classes and 
conditions of men, when dealing with spiritualism. And 
nothing can be more descriptive of them, as they labor in the 
pulpit, the college and the sanctum, than the following picture 



* The Rev. James Martineau, of England, writing of the sectarian and de- 
tractive spirit manifested in his city towards progressive Christians, says : " Can 
those who taunt the Unitarians with the negative character of their system, give 
a satisfactory account of the positive merits of a religion, which disbelieves reason, 
distrusts moral sense, dislikes science, discredits nature, and for all who are 
without the Bible and a fit interpreter, disowns the moral character of God?" 

[Liverpool Controvercial Lectures. 

f As a general thing, Christians have manifested very little kindness, or can- 
dor, in their estimate of other religions ; but the darkest blot on their history is 
their treatment of the Jews. This is the more singular, because we have so 
much in common with them. We worship the same God, under the same name; 
we reverence their Scriptures ; we make pilgrimages to their Holy City. Christ 
and his Mother and his Apostles were Jews, and appear to have conformed to 
the established worship of the country , which we consequently claim as our 
sacred land. — [Progress of Religious Ideas. 



23 

taken from a writer — whose orthodoxy, will not be questioned. 
In describing the " enemies surrounding" the christian teach- 
ers of that age, he says : 

" There was. the subtle and metaphysical Eastern, the strong- 
minded African, the imaginative Greek, the practical Roman, 
the elder Jew ; there was Lucian classing Christianity with 
every kind of fanaticism and fraud, there was Celsus attack- 
ing it through the sides of Judaism with all the shafts profane 
W T it could command ; there was Porphyry, the pupil of Longi- 
nus, with as much sophistry as learning, denying every thing 
save, the operations of nature ; and Hierocles bent, like some 
alchemist at his occult art, upon imitating the gold he could 
not but admire ; there was the superstitious multitude, the in- 
terested artisan, the responsible governor, the jealous emperor, 
each and all to be met in their own way."* 

These prejudices and mental antagonisms were natural and 
at the time inevitable : natural, because egotism and self com- 
placency have been and are the too common results of defective 
culture and partial purification of spirit ; inevitable, because 
national vanities and local prejudices have most generally stim- 
ulated and intensified these individual defects of character. — 
The intentions however, which underlaid these manifestations 
of mind and spirit, may have been, nay, doubtless were good — 
but defective, because true wisdom w T as neither perceived nor 
practiced by the children of the age. Indeed, it is difficult to 
conceive, how the mind can be saved from this error, so long as 
it is taught to acquiesce in and conform to opinions, simply 
and because they are customary and popular ;■ — the love of ap- 
probation being alike constitutional to the male and the female 
soul. And the thought becomes the more oppressive and bur- 
densome, when w T e remember that the " vox populi" of one 
age and generation, has often been forced on to the children of 
an other, as the " vox dei n for all time: thereby making the 
inspirations and spiritual contributions of the past, the control- 
ing forces and educational directors, of what should be a self 
sustaining and self perfecting present. The consequences 
however of this forcing system are many phased, and are ever 

* Bolton's Prize Essay of Evidences for Christianity. Change the names, and 
the picture is quite descriptive of the Harvard Professors, and their present war 
on Spiritualism. 



24 

present in the re-actional and revolutionary activities of life- 
extreme begetting extreme, only to unsettle the mind and di- 
vide society. Thus the extravagance of the primitive christian 
often suggested and developed controversies, they could neither 
sustain nor settle, and thereby called out criticisms that only 
sharpened dislikes and strengthened antagonisms. And the 
prominent and ever present agent in this action and re-action 
of mind on mind, was Theology ; with its great truths, quaint 
conceits and crude conceptions. Age having made it self-com- 
placent and dogmatic — it prides itself on being non-progressive 
and all sufficient. This was true of the pagan and the heathen, 
as well as the christian ; true in the third as in the first cen- 
tury ; and we therefore find extravagant statements about and 
burlesque descriptions of Christianity ; — even as in latter times, 
christian theologians have misrepresented and caricatured* the 
heathen worship and mythology. It is highly possible there- 
fore, that Celsus gives us the general conceptions entertained 
by the educated of his times, respecting the phenominal devel- 
opments and spiritual wonders of Christianity, when he saysf : 
" If those things were even true, which are written about 

* " Perhaps on no subject within the ample range of human knowledge, have 
so many fallacious ideas been propagated as upon that of the gods and the wor- 
ship of heathen antiquity. Nothing but a shameful ignorance, a pitiable preju- 
dice or the most contemptable pride, which denounces all investigations as a use- 
less or a criminal labor, when it must be feared that they will result in the over- 
throw of pre-established systems of faith or the modification of long cherished 
principles of science, can'have thus misrepresented the theology of heathenism, 
and distorted — nay, caricatured — its forms of religious worship. It is time that 
posterity should raise its voice in vindication of violated truth, and that the present 
age should learn to recognize in the hoary past, at least, a little of that common 
sense of which it boasts with as much self complacency, as if the prerogative of 
reason was the birth-right only of modern times." — [Introduction to the Heathen 
Religion, by Rev. J. B. Gross. 

f Orig. adv. Cels. lib. i. sec. 68, and quoted by C. H. Hennell in his inquiry 
concerning the Origin of Christianity. This description and explanation of the 
Miracles, Cures, and Spirit Manifesiations of Jesus and the early Christians, is 
so indentical in spirit, logic and diction, with much that has appeared in explana- 
tion of and in opposition to Modern Spiritualism ; that we doubt not the church- 
man and theologian will be surprized on learning into what company he has 
fallen. As however we believe in "free grace" and progress, we shall hope to 
meet them ere long, dressed in their " right minds," since the vulgarity of de- 
traction and the insolence of prejudice are of " the earth-earthy" ; and should 
not have place in any mind, professing a regard for truth — a love for beauty — a 
hope of heaven and the world's redemption. 



25 

cures, and raising of the dead, and of a few loaves feeding mul- 
titudes, and whatsoever things the apostles have magnified, yet 
he (Celsus) considers them common by the side of the jug- 
glers 1 performances, -who promise things more wonderful still, 
and by the side of things executed by the scholars of Egyp- 
tians, who in the midst of the market-places, for a few oboli, 
sell their venerable lessons, expel demons^ cure diseases, call 
upon the souls of heroes, show as sumptuous feasts, cates and 
sauces, things which are not such, and put in motion as ani- 
mals, things not really animals, but appearing such by ocular 
deception. And he says ; granting that they do these things, 
must we account them sons of God, or not rather conclude that 
these are the pursuits of wicked and unhappy men." 

It is true, we are indebted to Origin for this extract, and 
others containing like descriptions of heathen criticism ; and 
it should therefore be read with proper caution : Still Origin 
was a venerable Father in the third century, and is at the pre- 
sent time of much authority on many disputed points of church 
history and theology. The christian of the nineteenth century 
may feel surprize however, in learning that such conceptions 
could be formed by men, considered sensible and acknowledged 
to be educated and intellectual, on subjects to him sacred : 
but it is time for him and the world to know, that there are 
two sides to every subject — and that YES and NO, though poor 
qualifiers in the same sentence, are of the deepest significance and 
importance, where the controversy extends itself through centu- 
ries and ages. To fully realize this we need but remind him 
of the feeelings entertained by the Jews of Jesus and his disci- 
ples ; feelings that were authorized by the deepest convictions 
of the theologically educated in that age. Doubtless these 
feelings were natural ; since nothing seems more so, than igno- 
rance and prejudice : but as Mrs. Child says, " it was not the 
benevolent and holy Jesus, consecrated to our hearts, whom 
they rejected," but a far otherwise conceived of and differently 
represented person. She adds : — "Palestine Jews described 
him to their brethren abroad, as the founder of an obscure sect, 
who was not strict in keeping the Sabbath, who associated with 
odious tax-gatherers and foreigners, who spoke disparagingly of 
their sacred traditions, called their men of prayer hypocrites, 



26 

and was finally executed for attempting to make himself king."* 
Thus misconception mislead the mind and blinded the judg- 
ment of those, who should have been prepared to entertain 
strangers as their fathers had done, and thereby enjoy the bles- 
sings that come from associating with the angels. 

Enough however has been said, to convince the candid mind, 
that all authoritative appeals to theological convictions ; as well 
as all recognizing of test theological standards, is unwise — un- 
safe and inconsistent with the spirit of the age. This however 
is done, and often by persons, who not only reflect the ignorant 
conceits of society, but by those who unduly magnify the office 
and the value of the theologian, — thereby misleading the mind 
and perverting the moral sense. Evils that become accumula- 
tive, as the acquiescing multitude echo these crude conceptions 
and ill-formed opinions — saying they know not what — because 
the tyranny of public opinion expects them to say something 
in its favor. We cannot therefore compliment either the head 
nor the heart — the modesty nor the judgment of Mr. Dwinell, 
in making his theology the test of spiritualism — or any other 
is??i, — which the providence of God may have in store for the 
sons and daughters of men. 

III. Historical Assumptions. At this point Mr. Dwinell 
informs us that spiritualism, is, as unfortunate historically, as 
theologically, it being pagan in birth, growth and decay ; and 
therefore a thing of the past. Its origin is back of Christianity, 
and beyond Judaism, and those who accept it, must go back to 
the crude faith and rude logic of an elementary civilization. 
Spiritualism is therefore antique, worn out and has been rejected 
by the race — and thereby has become a very ghost, that should 
be permitted to rest. So satisfied was Mr. Dwinell on this 
point, that he condescended to be instructive, and we thereby 
learned on the authority of Pliny, that the various modes of 
consulting the spirits were well known to the ancients. This 
was proof conclusive to the speaker, that the leading beliefs of 
spiritualists, had been accepted and practiced by heathen and 
pagan nations, but had long — long since been rejected by them. 

* Progress of Relious Ideas. 



27 

Fortunately for Moses and the Prophets, Mr. Dwinell does not 
object to things because they are old — he only objects when 
they are worthless. When spiritualism therefore presumes to 
be progressive — it is absurd and inconsistent, reviving as it 
does a worn out and a rejected faith. 

While listening to these remarks and much more of a like 
character, our surprise was mingled with regret — as we could 
not understand, how any man, presuming to be a teacher of the 
people, and professing a historic and christian regard for truth, 
could be brought to make such reckless and unauthorized asser- 
tions. Mr Dwinell's remarks on- this branch of his subject, 
was even more objectionable for the spirit in which they were 
uttered and the sentiment they conveyed, than for their reck- 
lessness ; for a minister of the gospel is expected to express 
love rather than contempt, when speaking of the religious 
beliefs of any body of men — be they heathen or christian. And 
this should be ever in mind when it is remembered, that those 
religious developments came in the order of Providence before 
Christianity had been given to the race ; — and therefore must in 
part, be accepted as providential and authorized revelations. 
In saying this — we know it is the common custom with certain 
professors of Christianity, to describe all Heathendom,^ past 
and present, as estranged from God and alien to the Covenant 
of His Love; opinions no doubt acceptable to sectarian pride 
and theological exclusiveness, but thanks to the Father of all 
life, unrecognized alike by impartial Providence and unper- 
verted reason. This will be made evident in considering the 
testimony, which religious communicants have recorded in fa- 
vor of spirit intercourse and angel ministration. The conces- 
sions, perhaps we should say the charges, Mr. Dwinell brings 



* " It is not enough to say that God was made man. This truth, thus gene- 
rally stated, remained unproductive. It should be shown, how God has mani- 
fested himself in the men of each nation, and how, amidst the variety of na- 
tional genius, the Father has accommodated himself to the wants of his children. 
The unity, with which He seeks to endow us is not a monotonous unity — but a 
harmonious unity, where all diversities meet in love. Let them love — but let 
them subsist ; let them go on increasing in splendor, the better to enlighten the 
world, and let man from his birth be accustomed to recognize a living God in his 
native land." — The People, by M. Michelet. 



28 

against Spiritualism, renders it unnecessary to prove the re- 
mote antiquity of spirit intercourse ; still that ©rder and unity 
may characterize our historic outline, we will commence with 
the Jews : offering the conclusions of Catholic and Protestant 
theologians, as testimony more conclusive and significant, than 
our mere statements. Let it be understood however, that in. 
using the words spirit and angel, that w T e give them the signi- 
ficance the Bible award them ; viz. messengers and communica- 
tors of good and bad tidings, which may be of great importance 
to one or more persons. These variations in the quality of the 
communications were expected, the belief in good and bad 
spirits being general among the Jews ; the exceptions being 
small and to the Jew, of modern origin — being the result of the 
teachings of Sadoc* — the father of Sadducism. This belief, be- 
ing thus universal in the church, the spirits were recognized 
aad " received as the publishers of the will of God — the execu- 
tors of his commands — judgments ; and the administrators of 
various ordinances, even in the phenomena of nature."f The 
angel, who agitated the water in the pool of Bethesda, will il- 
lustrate the frequency and benefits of this mode of ministra- 
tion. J Besides, one of the doctrines " of the Gnostics and 
Christians, to be found in the three first centuries, is that a 
demon (spirit) or a legion of such, is appointed to each soul at 
its birth ; a class of holy people or priests being maintained, 
who occupied themselves exclusively with the demon world.' : *.* 
Among the ancients the significance of the term demon dif- 
fered ocean-wide from that now popular in protestant Christen- 
dom, as must be obvious, when it is known that the divine 
Plato taught God to be the highest demon, there being demons 
in great numbers and of every kind. Thales also taught the 



* The Talmudists assert that Sadoc, the first propagator of these impious doc- 
trines, caused such excitement by their publication in Jerusalem, that he was 
forced to fly the vengeance of his countrymen and took refuge in Samaria. Sa- 
doc is believed to have lived 264 years before Christ — and the Jews consider his 
disciples heretics. — [Note to Sermons on Eternal Life — by Eev. Jo's Elite, M. A. 

t See John v., 1 — 4. " The Hindoos rely, according to the Zend books, on 
the aid of geniis and spirits, and believe they are able to drive away sickness by 
their aid." — Enne?noser's Magic. 

f, ** Ennemoser's History of Magic, ii vol. pp 135 and 140. 



29 

world to Be full of demons (spirits) and the magicians of Egypt, 
of Alexandria, and of the MicMle ages, founded* their concep- 
tions of "spirits, on the views of the Oriental, Jewish and Greek 
antiquity, changes being made only to suit the age." " Spirits 
being thus regarded as the causes— or at least as the instru- 
ments of all* events, imagination had an immeasurable field for 
its fancies ; and whatever was not of every day occurrence was 
regarded as an extraordinary wonder, in which it was not easy 
to distinguish how much was produced by spirits or by the fear 
of them, by superstition or deceit."f Having already seen how 
extensively the ministry of spirits entered into and formed a 
part of the life experiences of Jesus and his disciples, this 
statement will not occasion either surprise or skepticism in the 
candid mind ; but otherwise, God being in his providences, 
" no respecter of persons." Nor should the tendency to error 
and abuse hinted at by the historian, mislead the judgment ; — 
since nothing could be more natural to the ages, — the majority 
of whose minds were unaccustomed to observe the laws that 
enter into and govern the conditions for spiritual intercourse. 
Indeed it would have been very wonderful in any of those ages, 
if error and abuse was not more or less prominent, where inter- 
course with the spirit world, was thus associated with every de- 
partment of human experience. These abuses however, have 



* The peculiarities which are induced by any particular state of the world, are, 
by the necessity of spiritual laws, adapted to that state. What inspires rever- 
ence at one period, excites ridicule at another ; and when faith in it has gone, it 
losses its magnetic power for good or evil. * ***** 

Appollonius at Ephesus is described as perceiving things which happened at the 
same moment at Rome. Celsus speaks of it as a common thing for Egyptian 
magicians to make inanimate things move, as if they were alive, and so to influ- 
ence uncultured men, as to produce in them whatever sights or sounds they 
pleased. Tertullian describes a Montanist woman, who cured diseases, perceived 
the thoughts of others, and held conversations with Spirits, which were taken 
down in writing, as inspired revelations. Hermits, reduced to a state of nervous 
excitability, by watch fulness, are said to have perceived the thoughts of people, 
to have cured diseases by laying on their hands, and even by transmitting written 
words to the invalid. The account of Theurgy among the new Platonists sounds 
like a modern description of clairvoyance. Early painters, in their pictures of 
the Virgin and saints curing diseases, sometimes represented streams of light 
radiating from their fingers. — [Progress of Religious Ideas. 

f Ennemoser's History of Magic, vol 1st, p 189 



30 

not prevented religious men in all nations and ages from ac- 
knowledging the blessings of angel ministration ; as the Jew 
still delights to honor their Law-givers and Prophets, the Chris- 
tians their Saints and Martyrs, and the Mahomedans their Law 
medium and Prophet ; to all of whom Angels have appeared, 
making revelations of glad tidings and duty, and otherwise 
ministring to their needs and necessities. This is not assump- 
tion — but the philosophy of history, as recognized and testified 
to, by competent and ecclesiastical witnesses, as the following 
from Augustine Calmet — a learned Catholic historian and bible 
commentator of the 17th and 18th century, will demonstrate. He 
says, — "From all we have just said, it results that the appar- 
ations of good angels are not only possible, but also very real ; 
that they have often appeared and under diverse forms ; that 
the Hebrews, Christians, Mahometans, Greeks and Romans* 
have believed in them ; that when they have not sensibly 
appeared, they have given proofs of their presence in several 
different ways.f 

Testimony like this might be multiplied; but it is unneces- 
sary, when positive evidence is furnished by religious believers 
in opposing revelations ; evidence such as Paul writes to con- 
firm his Galatian brethren in their faith, when he declares, 
that the Abrahamic Covenant was ratified in the ordaining and 
the giving of the Law through and by the AngelsJ : a cove- 
nant formed in promise, confirmed in faith — to remain opera- 
tive " until the last syllable of recorded time," shall have pro- 
claimed its consummation, in blessing " all nations." A cov- 
enant whose author is God — whose ministers are angels, and 



* "We are told by Livy, that soon after his disappearance from among men, 
the Spirit of Romulus revisited the distinguished senator, Proculus Julius and 
addressed him as follows: " Go tell my countrymen it is the decree of heaven, 
that the city I have founded shall become the mistress of the world. Let her 
cultivate assiduously the military art. Then let her be assured, and transmit the 
assurance from age to age, that no mortal power can resist the arms of Rome." 
Strict and persevering obedience to this counsel eventually caused that colossal 
power to extend itself from Siberia to the Great Desert, and from the Ganges to 
the Atlantic.'' — [Rev. E. L. Magoon's Great Drama of Human Progress, p 176. 

f Phanton World, 1st vol p 28. 

+ Gal III ch— passim. 



ol 

whose duty it is, " to minister for them who shall he heirs of 
salvation."* A covenant in which there is to be neither Jew nor 
Greek, male nor female, barbarian, Sythian, bond nor free, for 
all are to be one in Christ Jesus. Nor ends this evidence with 
the " creeds of Christendom," for the barbarians of Tartary ; 
the Arabs of Asia ; and the Mahomedans of Turkey — bear wit- 
ness to this covenant of our fathers ; because the promise made 
to Abraham and the patriarchs extends to them and their chil- 
dren forever ; the Archangel Gabriel confirming the same, 
through Mahomed their prophet.-)- Evidences like these autho- 
rise the conviction, that there is no faith so real — wide spread 
and universal, as the faith inspired by angels ; no logic so true, 
vital and conclusive as that which rounds the periods of inspir- 
ation, and warms the souls of ministering spirits to proclaim 
Ci glad tidings of great joy unto all people" This is the 
faith of spiritualism and the logic used by its angel advocates. 
The argument however becomes accumulative, as we pass from 
the universal faith of the " Races," to consider the particulars 
of church history and theologic life ; for the consciousness that 
warmed into being, in listening to the entranced and inspired 
prophets and teachers of Juclea and Palestine, have left an- 
swering echoes through the ages, that need to be " read and 
known of all men" — they bearing testimony to the ministry of 
the angels. And here on the very threshold of primitive Chris- 
tianity, we meet a multitude of witnesses — spititualists ; many 
of whom proclaim in the calm repose of their heroic, but mar- 
tyred death, the sincerity of their religious belief and life. In 
writing this there is no forgetfulness of the views entertained 
by the majority of protestant Christendom for the ancient 
EathersJ of the church ; nor is our astonishment the less, 

* Heb. i., 13 — 14. fSee Sale's Koran — ii. chap, and the notes— passim. 

jlf the denunciation of the Fathers, now more or less common to the materi- 
alistic infidel and the Calvinistic theologian, did not commence with Luther ; it 
foundin him a willing endorser; forhe says: " Of the Fathers of the Church, Jerome 
may be consulted for the purposes of historical study. As to faith and good true 
religion and doctrines, there is not a word about them in his writings. I have 
already prescribed Origen. Chrysostem possesses no authority in my estimation. 
Basil is but a monk, for whom I would not give the value of a hair. The apolo- 
gy of Philip Melancthon is worth all the writings, of all the doctors of the 
church put together, not excepting Saint Augustine." — [See Michelet's Life of 
Luther— y 273. 



32 

because we know the sectarianism of the times and the logic of 
the schools sustain them. But our surprise is intensified when 
we realize that these men so lightly spoken of and so contemp- 
tuously written about, have been the providential mediums 
in cherishing and transmitting the Bible from age to age ; and 
are the responsible witnesses in proving the genuineness of 
the Testament writings. When it is borne in mind however 
that most of these men, believed in Spirit intercourse, and 
taught that God governed the world, through the ministry of 
his angels, the paradox is explained ; since the theologic war- 
fare carried on against Romanism makes it popular to dislike 
and to disclaim every thing held sacred by its priesthood and 
communicants. And this feeling is aggravated, when the histo- 
ry of the church from the second to the fifteenth century 
shows that spirit manifestations were more or less common 
among its members ; and stoped only when the horrors of the 
" Protestant Reformation" and the " Witch mania" made it 
imposssible and unwise for them to continue. These sugges- 
tions explain the unpopularity of the "Fathers" and also give 
a sufficient reason for the protestant churchman's antagonism 
to spiritism. Let it be borne in mind then, that protestant 
Christendom has a paralytic side ; begotton of sectarian sensa- 
tiveness, and made obstinate by theological friction, which has 
now culminated in religious palsy, from lack of spiritual vital- 
ity. No doubt there are many — many individuals, who in 
thinking on the subject have excercised a righteous judgment in 
rejecting the " Lordly" presumptions and theological errors of 
the Vatican, with their long train of tyrannies and sensualities ; 
but a toise discrimination should have been used in seperating 
what was truly apos:olic and catholic, from the fooleries and 
abuses which had disgraced "the Church" and scandalized 
Christendom. Because this discrimination has not characterized 
the polemics of the past, the present churches find themselves 
called on to fight Spiritualism and the providences of the age, 
when they should take home the partially neglected truths, that 
spring from "Communion with Saints" — having learned topray 
for and practice "the forgiveness of sins." These reflections, 
however, are more descriptive of protestantism as an organized 



38 

organized theologic body than of the convictions of many of 
its members ; for while the churches with their schools of lo^ic 
and theology are opposing the ministry of angels, many of their 
communicants delight to honor the agents, who, under God, 
have been instrumental in introducing the providences of the 
ages. To enforce this statement and do justice to all parties, 
we shall now introduce individual testimony, that it may be 
plain— even to the way -faring man, that spiritualism, is a liv- 
ing, rather than a li dead faith." 

Rev. Wm. Fishbough, in writing for the Spiritual Telegraph? makes 
the following general, bnt significant statements : — " Notwithstanding 
the universal opposition of the various Christian sects, as bodies, 
to the doctrine of an existing intercommunication between mortals and 
the Spirits of the departed, perhaps every one of those sects may be 
confronted with the testimonies of distinguished individuals of its own 
members, in favor of this very doctrine. It is well known that the 
Catholic Church has never disputed this doctrine, however she may 
discountenance the current spiritual manifestations on the grounds of 
legitimacy. This doctrine was never formally repudiated by any Protes- 
tant sect, or, so far as we know, directly discountenanced in any of the 
written creeds or confessions of faith which have served as charts to 
the numerous religious bodies which have sprung up since the Reform- 
ation. The views of Martin Luther upon this important subject are 
well known ; and these did not differ essentially from those of Melanc- 
thon, nor, we believe, from those of Calvin. The Church of England, 
throughout its early history, was generally favorable to the idea that 
departed Spirits could, and frequently did, manifest their presence to 
mortals ; and less than two hundred years ago, Rev. Joseph Glanvil, 
then Chaplin to the King of England, and the learned Dr. Henry 
Moore, severally wrote works on spiritual manifestations, for the ex- 
press purpose of confuting the Atheist, and demonstrating the immortality of 
the soul. This doctrine was also holden by the various dissentient 
churches, as may be learned from the writings of George Fox, Cotton 
Mather, John Wesley and others ; and essentially coinciding with their 
testimony was that of the philanthropic Oberlm, the pious and amiable 
Stilling, the unpretending but Christ-like George De Benneville, and 
the devout and self-sacrificing John Murray." 

Archbishop Tillotson observes, " The doctrine of angels is not a pe- 
culiar one of the Jewish or Christian religion, but the general doctrine 1 
of all religions that ever were, and therefore can not be objected against 
"by any but atheists. And yet, I know not whence it comes to pass, 
that this great truth, which is so comfortable to mankind, is so very 
little understood by us. Perhaps the corruption of so great a part o£ 

3 



34 

Ihe Christian Church in the point of worshipping the angels, may have 
Tan us so far into the other extreme, as scarcely to acknowledge any 
benefit by them. But surely we may believe they do us good, without 
-any obligation to pray to them ; and may own them as the ministers of 
God's providence, without making them the objects of our worship." 

Bishop Hall asks, " The good Lord to forgive him, for forgeting hia 
Divine presence and the presence of his angels ;" and exclaims, " Oh ! 
that the dust and clay were so washed out of my eyes, that I might be- 
hold together with the presence, the numbers, the beauties, and the 
excellencies of those ever present guardians."* 

Eev. Mr. Bickersteth declares, that "No part of divine truth can be 
neglected without spiritual loss, and it is too evident that the deep and 
mysterious doctrine of Eevelation respecting evil spirits and good an- 
gels, have been far too much disregarded in Our age. This has arisen, 
on the one hand, from the wide spread of infidel principles, and on the 
other from the unscriptural, idolatrous, and extravagant attention paid 
to this subject in the Church of Rome, in which good angels are wor- 
shipped and the evil spirits brought forward to foster delusion But 
we gain no solid victory over Popery, by omitting the truths which have 
been corrupted and abused. Our duty is rather to take forth the pre- 
cious from the vile, and hold fast the simple and plain truth revealed 
for us and our children ; thus shall we be as God's mouth to people." 

Dr. Owen reverently remarks, — " It is the height of ingratitude not 
to search after what may be known of this great privilege and mercy, 
whereof we are made partakers in the ministry of angels. God hath nei- 
ther appointed nor revealed it for nothing. He expects a revenue of 
praise and glory for it ; and how can we bless him for it, when we 
know nothing about it 1 This ministry then of angels, is that which 
with sobriety we are, in a way of duty to inquire into. Let us on this ac- 
count glorify God and be thankful. Great is the privilege, manifold are 
the blessings and benefits that we are made partakers of by the ministry 
of angels. What shall we render for them and to them ? Shall we go 
and bow ourselves down to the angels themselves and pay our homage 
of obedience to them 1 They all cry out with one accord : " See you 
do it not —we are your fellow servants " What shall we then do? Why, 
say they, worship God ! Glorify and praise him, who is God of all 
angels ; who sends them unto whom they minister in all they do for us* 
Let us bless God, I say, for the Ministry of the Angels. 3 " 

Dr. George Townsend, In Notes to his Historical and Chronological 
arrangement of the New Testament, offers the following significant 
remarks : " So completely has the . skeptical philosophy of the day- 
pervaded society, that even among professed Christmas, he would now be 
esteemed a visionary, who should venture to declare his belief in this 

* " Tractate concerning the Invisible World." 



35 

most favorite tenet of the ancient Church. The early fathers regarded 
the ministry of angels as a consoling and beautiful doctrine, and so 
much at that time was it held in veneration, that the founders of 
Christianity cautioned their early converts against permitting their 
reverence to degenerate into adoration. We now go to the opposite 
extreme, and seldom think of their existence ; yet what is to be found 
in this belief , even if the Scriptures had not revealed it, which is contrary to 
reason ?" * 

Dr. Chalmers often alludes, in his sermons, to the ministry of an- 
gels ; and thus describes the celestial joy they find in contemplating the 
progress of the race and the unfolding of the ages : — " Angels walk in 
the sight of G.;d. They rejoice in the beatitudes of his presence. The 
vail is from off their eyes, and they see the character of a Presiding 
Divinity in every scene, and in every event to which the Divinity has 
given birth. When they see a new evolution in the history of created 
things, the reason they bend toward it so attentive an eye is, that it 
speaks to their understanding some new evolution in the purposes of 
God ; some new manifestation of his high attributes ; some new and 
interesting steps in the history of his sublime administration. '' 

Dr. Albert Barnes, in commenting on the first chapter of Hebrews, 
acknowledges the naturalness of Spirit Intercourse, as follows : — " In 
this doctrine there is nothing absurd. It is no more impossible that 
angels should be employed to aid man, than that one man should aid 
another ; certainly not as impossible as that the Son of God should 
come down not to be ministered unto, but to minister. Angelic minis- 
tration " constitutes the beauty of the moral arrangements on earth." 
"is there any impropriety in supposing that they do now what the Bible says they 
ever have done? They attend the redeemed ; they wait on their steps ; 
they sustain them in trial ; they accompany them in departing to 
Heaven." 

Mrs Harriet B. Stowe, while walking among the trees that sur- 
rounded the Aberdeen Cathedral, says :— " I cannot get over the feeling 
that the Souls of the dead do some how connect themselves with the 
places of their former habitation ; and that the hush and thrill of 
spirit, which we feel in them, may be owing to the overshadowing 
presence of the invisible. St. Paul says, "we are compassed about 

* In selecting theological testimonies, we have made use of Mr. Geo. Clayton's 
"Angelology" to the exclusion of others more consonant with our convictions and 
feelings, hoping that the churchman and theologian would be satisfied if the 
witnesses were orthodox and in " good standing." The work however has its 
attractions for those who wish to study spiritism theologically ; as the author is 
biblical in his facts and logic, rather than historical or philosophical. The spirit 
of the work is earnest and enthusiastic ; but the notes are not always respectful 
in their tone, nor Catholic in their criticisms on Spiritualists and Socinians Still 
we thank the author for his book. Having also had occasion to use the" Ministry 
of Angels" by Rev. J. B. Ferguson, we take pleasure in recommending the same 
to all lovers of truth and justice. 



36 

with a "great" cloud of witnesses ;" but how can they be witnesses 
if they cannot see and be cognizant ?"* 

Amos Lawrence, in acknowledging an invitation to visit a certain 
locality, after intimating how much he should be disappointed if he did 
not, says :—" There are so many loved ones on the old spot, and so 
many lessons to be reviewed, and so many friends " passed on," whose 
spirits surround and fill the place with the peculiar halo and charm of 
the good angels ; those ministering spirits in whose company we may 
ever find com'ort if we think so ; I say with all these things can I be 
blamed for being a child in this matter? You will all say no, and I 
will love you the better for it."f 

John Frederick Oberlin, a man at once heroic, angelic and practi- 
cal — the civilizer and pastor of Ban de la Roche, not only bears testi- 
mony to spirit intercourse, but lived in the enjoyment of its blessings 
and consolations for many years. On going to the curi of Ban de la 
Roche he found the people talking so familiarly of the re-appearance of 
the dead, that he reproved them and preached against the practice as a 
superstition. He was convinced however, after the death of his wife 
and that so thoroughly, that he said, in 1824, to Professor Burthe, who 
was visiting him. and arguing against spirit intercourse :— " 1 give you 
credit for being honest when you assure me that you never saw any 
thing of the kind, give me the same credit when 1 assure you that Ido."t 
Oberlin was moderately calvinistic in his views of theology. 

Thus we might go on multiplying individual testimony ; all 
of which would prove, that spiritualism instead of being a " cast 
off and rejected" phase of human experience, has been and is a 
vital part of actual life to the majority of the human family. 
Testimonies the most reliable, because often given in seeming 
opposition to the theology of the witnesses and the prejudices of 
the age. Among these are to be found the acknowledgments of 
learned and pious men — such as Dr. Adam Clark, the Wesleys 
and others, the attestations of poets, from Milton to Tennyson ; 
and the more humble, but no less reliable testimony of honest 
men and women, in the ordinary walks of life — all of which prove 
the actuality of spirit intercourse and the continuance of angel 
ministrations to the children of men. Enough however have 
been given to vindicate the providences of the age and the ages, 
and to demonstrate, beyond the possibility of cavel or denial, 
the fact, that Spiritualism is as old as humanity, as young- as life, 

* Sunny Memoirs, p. 103. f Diary and Correspondence of, p. 157. 

+ Night bide of Nature. 



37 

and as real as the progress and experiences of the Race can 
make it. And this is our answer to the rash and reckless as- 
sumption of Mr. Dwinell and his popular sympathizers. — 
"Were Spiritualism like our Sunday theology, morbid in its 
admiration for the things of the past, there might be some 
meaning in Mr. Dwinell's assertion ; but even then, neither his 
position nor professions confers on him the right to criticize 
any one for such admiration, champion as he is to a faith, that 
gives "all its veneration to antiquity ;" being neither ^sym- 
pathetic nor prospective;" a faith that "turns its back upon the 
living and looks straight into departed ages, bowing the head 
and bending the knee ; as if all objects. of love and devotion 
were there — not here ; in history • — not in life ; as if God were 
dead or otherwise imprisoned in the past and had bequeathed 
to its keeping, such relics as might yield a perpetual benedic- 
tion."* 

Scientific Assumptions. Mr. Dwinell, not wishing to 
have his hearers think there was no philosophy in him, sudden- 
ly becomes scientific and attempts an explanation ; although he 
asserted that no one was called on or competent to account for 
the phenomenal wonders of spiritualism. Still it was an easy 
matter, .if the investigator had a realizing sense of the mysteri- 
ous force and penetrative nature of the odylic element ; which 
eliminates from and interchanges with the nervous center com- 
posing the circle; as the electric telegraph picks up our 
sentences and puts them down at the end of the wire, and the 
electric currents of the system pass through, to find the mercu- 
ry in the body. Indeed these suggestions w T ere quite signifi- 
cant, and may possibly prepare the w&y for the true explana- 
tion, as there are no communications made nor ideas developed, 
but the facts, composing which, are known to some one or 
more of the members in the circle. These suggestions may or 
may not be true, but Mr. Dwinell thought, they showed how 
inconclusive the method, and defective the logic that made 
spirits necessary to and the controlers of these wonderful 
phenomena. True they evinced both intelligence and power 
but who or what caused the intelligence " was involved in 



* Rev. James Martineau's Controrersal Lectures. 



38 

darkness," and none were competent to give judgment on the 
subject. If studied at all therefore, these manifestations, 
should be investigated for scientific and private purposes, as 
Emanuel Kant studied the human Mind, and Sir Isaac Newton 
Mathematics. 

Truly thought we, while listening to these and kindred re- 
marks; " time ivorks wonders" and makes the best of 
"folks" occasionally inconsistent; for here is a man, whose 
profession and we hope religious aspirations induces him to 
pray for the increase of spiritual power in the land ; and yet 
his argument if it proves anything, proves that the ad-extra 
spiritual p'ower is not needed ; nature being all sufficient to 
produce such wonders and to develope such intelligence as has 
characterised the progress of modern spiritualism. A pause 
and survey of the ground gone over however, convinced us, 
* that this man so off-hand and ready in disposing of the Provi- 
dences of the age, was but echoing the scientific egoism* of 
the times, gratulating its members in "boastful thankfulness" 
as he did, for not being as their grandsires were. An egoism 
that has neglected the affections to heap glittering compliments 
upon the head, until the "nineteenth century" with its "'great 
inventions" and little faith, — its pride of intellect and sectari- 
an cant" does nothing but run up and down the land, bedecked 

* The consequences, to be anticipated from this kind of culture is significantly 
outlined by a thinker, who in writing to the Boston Journal, says : — " I wish to. 
present the rule of evidence by which the scientific world is governed in their 
investigations — the Cambridge world, I mean. One of them lays it down thus, 
in speaking of his investigations : " I considered it a great principle of judgment 
that no phenomenon was to be admitted as genuine which could be accounted 
for on the supposition of fraud, collusion or coincidence, even when no proof of 
these existed'; and that the supposition of a preternatural cause was to be ad- 
mitted only when all other possible modes of explanation have been exhausted." 
Now it is very clear that any man who adheres to this " great principle of judg- 
ment" in these or any other investigations which relate to the spiritual world, 
must die unconvinced that there is any such a world or state of existence. He 
cannot cast anchor on the Bible, for there is not an incident related in its pages 
which will stand against this " great principle of judgment" one minute. There 
is not an asserted fact between its covers which cannot be " accounted for on the 
supposition of fraud, collusion, or coincidence ; and do not men who set up this 
" great principle of judgment" tell their hearers that unless the purported reve- 
lation contained in the New Testament stand this test of theirs, it must fall ? 
They prate very prettily about the unsettlement of opinions which will be crea- 
ted by this " monstrous delusion" of spiritualism, if it continues to spread, and. 
yet the very rule of judgment which they adopt and rigidly adhere to in regard 
to its phenomena must, of necessity, if applied to the Bible revelations sink that 
into utter insignificance. Men should be careful when they undertake to de- 
molish, what kind of tools they use, or it may be that they will cause destruction 
where they least intended to. 



39- 

with its phylacteries ; like a hen that has laid her virgin egg,, 
and knows not what to make of it, — strutting noisily about and, 
cackling with endless repetition," Look at me ! Admire me ! 
I have laid my egg — I am the Nineteenth Century ! ! "* 
Let us see therefore if -'fuss and feathers," rather than sound 
sense and manly candor characterise these statements of Mr. 
Dwinell. And first of the " ody lie force." This phrase and 
and the discoveries it heralds, are of the newest and latest 
importation, and comes from a land fruitful in discoverers and 
providential developments — the birth place of Mesmerism and 
Phrenology. In the hands of its best friends, it is as modest in 
pretensions, as youthful in years ; but promises great activities 
and* large results in the future. Its friends in this country 
however, have not been so modest] for " Reverend" gentlemen 
have taken the young child ; pronounced it orthodox — baptised 
it in ignorance, and fed it on assumption, until its father, the 
Baron Yon Reichenbach of Vienna, its god-fathers, Prof. Wm. 
Gregory, .of Edinburgh, and Dr. John Ashburner, of London, 
can hardly recognize it as the same. This statement losses all 
its satire in the severity of the fact, when we know, that 
while those most competent to discover its merits, have been 
and are laboring to ascertain, if the odic affinities are strong- 
est for physics, or phisiology ; or, whether it is homo-geneous 
in both ; and' if \ so, under what conditions and to what ex- 
tent; while, we say, this investigation is going on, these 
"reverend" gentlemen have anticipated the results of patient 
labor and pressed them into the service of a detracting and 
dogmatic theology. This will be made evident in two state-, 
ments: first, the Baron says, "Leaving the etymological 
derivation to he justified at some other opportunity, I will take 
the liberty to propose the short word Gd for the force which we 
are engaged in examining:" and "//"the term od shall be jound 
acceptable, in general use, for the force, which does not support 
iron and for which we require and seek a name, the nomen- 
cldture of all its various kinds of derivation may be easily 
formed by comparison" j- — and second : Prof. Gregory, the 

* Social Aspects, by J. S. Smith, p. 41. f Reichenbach Dynamics, p. 224. 



40 

first to introduce the odylic wonders of Reichenbach into 
England is almost* a Spiritualist ; while Dr. Ashburner, the 
translator and commentator of his " complete work," on the 
" Dynamics of Magnetism, Electricity, &c, &c," is a con- 
firmed %ndi positive spiritualist, as we shall see. In si ^ht of 
these facts, to intimate that the " odylic force" accounts for or 
in anywise explains the phenomena of spiritualism, is not only 
wrcscientifie in method, but tacitly to offer an insult to the 
judgment of those men, physiologists and chemists ; who hav- 
ing examined the odylic developments decide 'in favor of spirit- 
ualism and the ministry of angels. Mr. Dwinell's assumptions 
therefore are not only loose, but reckless ; and have been made 
in ignorance of the character of the men investigating the 
phenomena and the labors they have accomplished in giving 
spiritualism a reliable and matter -of fact basis. But a second 
assumption needs correction, as Mr. Dwinell has sinned against 
positive facts, in stating there is nothing communicated to the 
circle, — but what is known and present to the mind of some of 
its members. A positive denial, must be met with real proof 
and direct evidence ; we will not argue therefore but let the 
facts argue for us. 

Judge Edmonds, in writing to the New York Herald (August 6th, 
1853,) after giving a history of his efforts to know the truth of Spirit 
intercoure, says : — " 1 have heard the mediums use Greek, Latin, kSpan- 
ish and French words, when I knew they had no knowledge but their 
own ; and it is a fact that can be attested by many, that often there 
has been speaking and writing in foreign languages and unknown 
tongues by those who were unacquainted with either. Still the question 
occurred. May not all this have been, by some mysterious operation, 
the mere reflex of the mind of some one present ? The answer was, that 
facts were communicated which were unknown then, but afterwards 
found to be true : like this, for instance, when I was absent last winter 
in Central America, my friends in town heard of my whereabouts and 
the state of my health seven times ; and on my return, by comparing 
the information with the entries in my journal, it was found to be in- 



* This statement is authorized by the following language, which we find in 
Prof. Gregory's letter to A. E. Newton. Writing of his latest observations, he 
says : " I have not, indeed, yet seen the highest class of phenomena, but what 
I have seen has still further confirmed me in the opinion that the hypothesis^ of 
external, disembodied spirits as the cause of the phenomena — is by far the sim- 
plest and the best. See the whole letter in the New England Spiritualist, July 25. 



41 

variably correct. So in my recent visit to the West, my whereabouts 
and my condition was told to a medium in this city while 1 was travel- 
ling on the railroad between Cleveland and loledo. So thoughts have 
been uttered on subjects not then in my mind, and utterly at variance 
with my own notions. But all this, and much, very much more of a 
oognate nature went to show me that there was a high order of intelli- 
gence involved in this new phenomena — an intelligence out side of and 
beyond mere mortal agency ; for there was no other hypothesis which I 
could devise or hear of, that could at all explain that, whose reality is 
established by tens of thousands, and can easily be ascertained by any 
one who will take the trouble to inquire." 

Dr. John Ashburner.* of London, in writing to Mr. G. J. Holyoake, 
the editor of " the Reasoner," (June 1st and 8th, 1853,) says : — " If, in 
sitting in an omnibus, or in a railroad carriage, I have been able, by the 
Torce of my will, to make a person sleep, and for the purpose of estab- 
lishing the truth of the ex stence of this power, I have repeatedly made 
persons fall asleep in these vehicles — if, sitting near or opposite to a 
passenger, I have induced that person to put a hand into mine, and to 
do other ridiculous things— and I have often done this — 1 have estab- 
lished an important truth;" and " 1 do not find it so hard to believe 
that the spirit of my father can, by his will, guide my hand to write 
sentences, the matter of which was not only not in my head a second 
before, but of which, most often, I cannot guess the purport, while my 
passive hand is guided in the formation of the letters. If you had become 
a writing-medium, and had communicated as I have done with old friends 
long departed from this earth, you would perforce cease to disbelieve in 
the phenomena and you would derive enjoyment from the knowledge that 
those who were your attached friends still live, to be developed into in- 
telligences even more pure and refined than they were here." 

Prof. Robert Hare, of Philadelphia, in a lecture delivered to an 
audience of over three thousand persons in the New York Tabernacle, 
Nov. 23d, 1855, said : — " He was at Cape Island last summer when his 
sister communicated with him, by means of the Spiritoscope. He re- 
quested her, at one o'clock, on the 3d of July, to go to Mrs. Gourlay, in 
Philadelphia, and get her to send to the bank and ascertain on what- 
day a certain note would become due. It was at half-past three o'- 
clock when the answer was returned. When he reached Philadelphia, 
upon inquiring of Mrs. Gourlay whether she had received a communica- 
tion from him, she replied, — " Your Spirit-sister came and interrupted 
a communication from my mother to my brother and myself, and said 

* An excited and inflammable individual, glorying in the name of Wm. Kidd, 
writing antogonistic " Raps for the Rappers" in London, bears the following 
characteristic testimony to the Dr.'s worth. He says : — " We have a sad in- 
stance of the power of example and fatal curiosity in Dr. Ashburner — a man 
who, by comparison with the small fry I have just been broilling, is as the Sun 
to the Moon, — the morning star to a rush-light."— pp 21—22. 



42 

that we must send to the bank and ascertain when your note would be~~ 
come due. Accordingly my brother and my husband went to the bank, 
The clerk of the bank confirmed the statement as to inquiry having been 
made, and as to the time the note became due. Thus at Cape Island, 
about fifty miles from Philadelphia, he had, in two hours and a half, 
put four people in motion in Philadelphia." 

Mrs. E. J. French, of Pittsburgh, Penn , was on the evening of July 
25, 1855, conversing with her uncle, Mr. T. Culbertson, about an ab- 
sent friend of theirs, Major Howe, of the United States Army, — wonder- 
ing the while where he was and whither he was well ; when Mrs. French 
became entranced, and a spirit, purporting to be George Washington,, 
wrote through her hand : — "I saw the Major yesterday. He camped 
near Plum Creek, not far from Fort Kearney. He was well— had two 
companies of dragoons under his command— and is. heading for Fort 
Laramie." 

The spirit then addressed the following lines to Major Howe : 

" My Son — I write this to let you know that I am still often with you. I 
have been well pleased with you, but would have been better pleased if you 
did not use profane language. According to promise, I have gone to Mrs. 
French's several times to communicate to you, but have found her otherwise 
engaged. I will write you again soon. God bless you. 

George Washington." 

This letter from the spirit of Washington to Major Howe, together 
wjth the preceding communication, stating the whereabouts and cir- 
cumstances of the Major, on the 24th of July, was forwarded to the 
Major by Mr. Culbertson, early in September. Here follows the Major's 
reply,, to prove the truth or the falsity of the statements : 

" Cantonment, K T., Dee. 26, 1856. 
" My Much Esteemed Friend — By mail, brought to my camp on the 13th 
instant, I received your truly kind letter of September 9th, with its valuable 
inclosure. I would have acknowledged the receipt at the time, but wished to 
examine some minutes I had taken while en route last summer, for I had 
forgotten where Plum Creek was, if there was any such place. Since then I 
have made the examination, and find that on the 21th of July, the second 
day out from Fort Kearney, en route for Laramie, I encamped near Plum 
Creek, and was in command of two companies of dragoons. If I was grati- 
fied to receive the communication inclosed in yours, think with what delight 
I found the facts as stated in the communication to you and my friend, Mrs 
French, as to my whereabouts ! And then the communication to me, couched 
in such friendly language, telling me of my faults ! Yes, I own it, I have 
the habit of swearing, not from any vicieus propensity, but a foolish, idle 
habit, and am ashamed of it after having used the expression. I hope I 
shall break myself of it altogether, so that I shall have a clear conscience on 
the subject, and that my spirit friends may have no such blame to lay upon 
me. Perhaps that has been the impediment in the way that they have not 






43 

as yet made themselves manifest to me. If such is the reason, I shall soon 
have rid myself of the practice, and hope to greet their presence. ° 

Yours truly, M. S. Howe." 

Mr. B. McFarlaxd, writing to the Spiritual Telegraph, of March 12, 
1853, says : " On the evening of Feb. 2d, 1852, while a circle was con- 
vened at our residence in Lowell, my wife enquired if Louisa (our 
deceased daughter) was with us, and was answered in the affirmative. — 
In reply to the question, are you often with Susan, (our surviving 
daughter, who was then travelling with a friend in Georgia,) the spirit 
answered that she was. My wife then requested the spirit to go and 
stay with Susan, "and keep her from all harm while she ic as away." — 
Louisa replied by rapping that she would. This it should be remem- 
bered was on the evening of Feb 2d. In about one week from this 
time, we received a letter from Susan, dated Atlanta, Ga., Feb. 3d, 
1852, in which the following fact is stated. Last night we had a sitting 
and Louisa came and rapped for the alphabet, and spelled out to me 
this sentence, " Mother wants me to come and stay With you, and keep you 
from all harm while away from home." Thus you see that some invisible 
agent, claiming to be my daughter, received the communication in 
Lowell, Mass., and delivered it, word for word, in the town of Atlanta, 
Georgia ,and all within the space of an hour."* 

These facts authorize and suggest the necessity of Mr. Dwi- 
nell's practising his own advice, and making spiritualism a 
" private study" before giving any more public council upon 
the subject. True, he may have to overcome his prejudices ; 
but the pursuit of knowledge under difficulties is always com- 
mendable and beneficial ; as it not only expands the mind and 
corrects the judgment, but often, very often, saves the honestly 
disposed from misrepresenting their neighbors. This sugges- 
tion can be the more easily put in operation, as there are those 
in Mr. Dwinells Society, who have so far anticipated his coun- 
sel, as to have convinced themselves by " private study ' of the 
truth of spirit intercourse and of the religious importance of 
the ministry of angels. These friends, we doubt not, will wil- 
lingly help him, soon as he evinces a disposition to obtain the 
necessary information. But supposing Mr. Dwinell to be well 
acquainted with the phenominal developments of spiritualism 
and competent by nature and education to declare what is sci- 

* These facts having been published in most of the spiritual papers of this 
country — as well as in books in England — they may be considered as established, as 
they have never been accounted for or explained, except through spirit agency. 



44 

entific in method and reliable in logic — -what does his advice 
amount to, when he recommends that we study the facts of 
spiritism in "private," as Kant studied the human mind, and 
Newton Mathematics ? Nothing ! ! For there is an eternal 
law that govern m,en and things, and forces them into confes- 
sions and declarations, whereby that which is done in private, 
is proclaimed upon the house tops and in the open streets. 
Nothing ! since the tyranny of public opinion and theological 
prejudice, has compelled the majority of persons, to make 
spiritualism a li private study'" — if they study it at all. But 
admitting the propriety, nay the need of this "private study," 
does this mode of investigation prevent a public acknowledg- 
ment of the truths elicited and the results obtained. No ! for 
moral sense and social honor makes that duty imperative. The 
good faith of society demands it, and those acquainted with 
the nature of the mind and the history of the race expect it : 
since the known religions of the world commenced in private 
and formed apart of individual life, before they culminated in 
historic splendor to become gossip matter for the ages. And 
it is because of this, that the mind gives immortal significance 
to private history and confers 'perpetual youth on all heroic 
action. Indeed the very wonder element of our nature, grows 
out of these extremes of human development. Moses, for in- 
stance, was a Shepherd before he became a leader — a law unto 
himself, before he became a Law-g^ver to nations. Jesus lived 
in private, in communion with God and angels, before he 
aspired to become the Savior of the world ; and Mahomed, the 
" camel driver," was but the apprentice of the " Prophet of Al- 
lah." Kant and Newton also obeyed the divine reactions of 
the same law, when they passed from the sphere of " private 
study" to that of public duty ; providence having conferred on 
them the gifts by which " man. masters men" In like man- 
ner spiritualism must pass through its several developments, 
before the providences that shape the ends of men and empires 
can make it the power of God, to the healing of the Nations. 
For to become thus universal it must have virtue in it, to in- 
spire men and women with a faith, as comprehensive as the 
intellect — as catholic as the heart — and. as practical as the ne- 



45 

cessities of daily life. If then Mr. Dwinell wishes to do good 
in this direction, let him correct the misuses and expose the 
errors of spirit intercourse — and at the same time inspire men 
with the equitable determination to examine the facts — for the 
truth will make them free. All opposition however to pure 
spiritism, must end in failure and regret — for facts are 
trcdestructable ! ! 

Personal Assumptions. Having no disposition to misrep- 
resent Mr. Dwinell, nor desire to ridicule the faith he so 
mistakenly attempted to vindicate when he attacked spiritual- 
ism, it would be a pleasure to pass by this section of his 
remarks, as we can not attach the slightest importance to them, 
nor the insinuations they authorized against the character of 
spiritualists. Doubtless the best are not what they wouldbe — 
nor even what they should be, when compared with a harmonic 
and spiritualized manhood; but the majority of them feel — 
It were better to "be atheists clean, 
Than wear the Gospel cover for a screen." 

This is a strong but justifiable conclusion; since the profession 
of religion and the assumption of the christian name, is il stale 1 
flat and unprofitable," when not sustained by a good and heroic 
life. But what is most singular in Mr. Dwinell is, that he can 
not or will not see the good sense of spiritualists, when it is 
obvious and consistent to others. Thus, he finds fault with 
Judge Edmunds, because that gentleman had the candor and 
independence to caution all investigators of spiritism, not to 
believe all, but to try the spirits ; a caution suggested by his 
own experience and authorized by the bible. This Mr. Dwinell 
thinks is proof sufficient that spiritualism has no authority and 
cannot therefore furnish " a resting place for. the weary, sor- 
rowing soul." Here authority, is the one thing all together 
lovely and to be desired before every other good. But what is 
authority ? The Bible ! Yes ! To whom and to what extent 2 
These questions are more or less spontaneous with all thought- 
ful persons in this age ; for where there is disagreement there 
either is no authority, or else that authority is inconsistent with 
itself; either of which conclusions, is alike fatal to theology as a 
science and to the assumptions of Mr. Dwinell. Whatever con- 






46 

solation and repose the churchman can find in them, he is 
welcome to it — but plain sense will say it cannot be much, so 
long as the theological world is divided and antagonized by 
party feud. The spiritualist therefore has all the authority any 
church member can have, and more — for- he has the Bible for 
his individual study and instruction, and the additional experi- 
ence that grows out of his intercourse vvith spirits. Still the 
spiritualist while believing in the ministry of angels, considers 
them reliable in proportion as they grow in wisdom and devel- 
ope in goodness , not because of the mere fact of their bein« 
spirits. But the very lowest estimate of the spirit world, as 
revealed by those who have passed through the experiences of 
" dying," is as much superior to the crudities of calvanistic 
theology as knowledge can be superior to ignorance. Indeed 
it were somewhat difficult to conceive, how the mind could have 
any consolation more positive than that revealed by angels, 
when they demonstrate to us, that they live — enjoy intercourse 
with the inhabitants of this and other planets ; and have an 
eternity to perfect their happiness in. The necessity however, 
for testing the spirits has its friendly as well as its critical 
side : for it is by instituting tests, that the identity is estab- 
lished and the relationship made known. And in doing this, 
there is not much difficulty, where the medium is properly 
educated and developed, if the person investigating knows what 
evidence is and what constitutes proof. Doubtless the cond/i- 
iion of the circle has much to do with the character of the 
communication, but therefore the more need of this wise and 
and discriminative caution ; and the wonder that Mr. Dwinell 
could not see its wisdom, while insisting on the defects* of the 
medium and the circle. But is it not passing strange, that 
Mr. Dwinell should thus criticise the ministry of angels, when 
he conceded at the outset; that spiritualism got its " charm 
and popularity from its religious element?" We think it is, 
but no more singular, than the aspect of a minister professing 

* It will follow, therefore, that every one who was inspired was eminently pi- 
ous. "What, then, will he do with the case of Balaam ? He was inspired, for he 
uttered a prophecy, yet he loved the wages of iniquity ? How will he explain the 
cases of the prophets of the Old Testament, who were grievously imperfect, if 
not wicked, such as the old prophet of Bethel? — Methodist Quarterly's Recieic of 
MoreU's Philosophy of Religion — October, 1850. 



& 

to be christian — when reasoning against the ininestry of angels. 
Let us hope however that in this, as all things else, experience 
may prove to him and others, an instructive teacher. 

But Mr. Dwinell is a physiognomist as well as a theologian 
and he therefore informs us, that "a Spiritualist can be 
known by the wildness of his eyes.'"' This statement was so 
preposterously nonsensensical and absurd to the majority of 
these who heard it, that we simply record it, for the benefit of 
those, who may hereafter feel disposed to compile the crudities 
of theologians. 

But in estimating the fruits of spirit intercourse and in 
noticing the peculiarities of its believers, it should be borne in 
mind, that the majority of them, have been educated in, and 
have but just graduated from " orthodoxy," as it will aid the 
thinker in accounting for whatever of singularity he may 
observe in them. And yet, what is there so very marked or 
singular in spiritualism, that its opponents must needs violate 
the delicacies of truth, outrage the decencies of good society 
and ignore the courtesies of education, when they are called on 
to explain its facts or accept its conclusions 1 Nothing ! that is 
not consistent with the belief and practice of most religious 
communicants the world over. Nevertheless we are cautioned^ 
as if to become a spiritualist, was synonymous with becoming 
diseased and demented. Spiritualists however are, sufficiently 
strong minded to believe in God — his Divine government ; the 
individual immortality of the spirit — and its ability to return 
and commune with the loved and needy of earth : that pro* 
gression is characteristic of all life — here and hereafter ; and 
that there must come a time, when all shall know the Lord — - 
li from the least even to the greatest." And spiritualists would 
have all remember, when declamation is given for argument, 
•and denunciation for truth — that being " educated in selfish- 
ness, we live in a world of hallucinations. That we are always 
surrounded by influences tending to impress upon us a desire 
to succumb to the tyranny of falsehood. That the conventional 
habits of our lives makes us, more or less hypocrites — and that 
few men are yet prepared to worship truth as the best 
knowledge"* Knowing this to be descriptive of our present 

*Dr. John Ashburner. 



48 

habits, social, theological, and intellectual ; the spirits of just 
men made perfect " are ministering to our needs" — and labor- 
ing for our physical, moral and religious regeneration ; believ- 
ing the world here and hereafter will " be the better for it." 
Let all co-operate with them— and therefore feel — 

4 

If men cared less for wealth and fame, 

And less for battle-fields and glory ; 
If, writ in human hearts, a name 

Seemed better than in song and story ; 
If men, instead of nursing pride, 
Would learn to hate it and abhor it ; 
If more relied 
Our love to guide, 
The world would be the better for it. 

If men dealt less in stocks and lands, 

And more in bonds and deeds fraternal ; 
If love's work had more willing hands 
To link this world to the supernal ; 
If men stored up Love's oil and wine, 
And on bruised human hearts would pour it ; 
If "jours" and "mine" 
Would once combine 
The world would be the better for it. 

If more would act the play of Life, 

And fewer spoil it in rehearsal ; 
If bigotry would sheath its knife 

Till good became more universal ; 
If custom, gray, with ages grown, 
Had fewer blind men to adore it ; 
If talent shone 
In truth alone, 
The world would be the better for it. 

If men were wise in little things — 

Affecting less in all their dealings ; 
If hearts had fewer rusted strings 
To isolate their kindly feelings ; 
If men, when Wrong beats down the Right 
Would strike together and restore it ; 
If Right made Might 
In every fight, 
The world would be the better for it. 



The reader will find some typographical errors in the early pages of this 
Review, which he will please correct as he reads ; they having been over- 
looked in the haste incidental to the getting out of the "first form. As most 
Spiritualists know there is no "k" in Bro. Fishbough's name, they will there- 
-fore correct. 



L'BRARY OF CONGRESS 

^ iiiiiiiiiiiinfl 

022 007 282 



